Isaías 53:10

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CHRIST’S DEATH A CONDITION OF OUR SALVATION

Isaías 53:10. When thou shall make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.

THERE are in the Holy Scriptures many apparent contradictions, which, when properly understood, are perfectly consistent with each other. The redemption of our souls is continually represented as the freest gift of God: yet the very term redemption implies that a price is paid. But here is no real inconsistency; because that, which to us is as free as the light we behold, or the air we breathe, was dearly purchased by our blessed Lord; and the Apostle himself combines these ideas, saying, “We are justified freely by God’s grace through the redemption that is in Christ Jesus.” The truth is, that eternal life is the gift of God through Jesus Christ: but, before it could be thus freely given consistently with the divine perfections, it was necessary that an atonement should be made for sin: and, in order to the liberating of the debtor, the debt must be discharged by his Surety. Hence, when our Lord undertook to save us, a condition was imposed upon him, and the promise of success in his undertaking was suspended on his performance of that condition. The words before us lead us to consider,

I. The condition imposed—

To understand the true nature of this condition, it is necessary that we should advert to the offerings that were made under the law. If any person had sinned, even through ignorance, he was bound to bring an offering in order to make atonement for his sin. This offering was to be a bullock, or a male or female kid, or a lamb, according to the quality of the offender. He was to lay his hands upon the head of the offering, in token that he confessed himself to be deserving of death, and that he transferred his guilt to the creature that was to suffer in his stead. The creature was then killed; its blood was poured out at the foot of the altar, some of it having been previously put upon the horns of the altar; and then its fat was burnt upon the altar: and God smelling a sweet savour from it, accepted it on behalf of the offerer.

Now this will shew what Christ was to do. He had undertaken to save man: he must therefore come and put himself in the place of man; and present himself before God to suffer all that was due to our transgressions. But whereas the animals could suffer only in body, he was to suffer both in body and soul, and to present his whole person a sacrifice for sin. In consideration of this sacrifice every sinner in the universe was to have liberty to transfer his guilt to him, and, on so doing, to find acceptance with God through him. Thus he was to become the sinner’s substitute, or, as the Apostle expresses it, “to be made sin for us, that we might be made the righteousness of God in him.”
But what necessity was there for any such condition? Why must God’s only dear Son become a man, and offer up himself a sacrifice for sin? To answer this important inquiry, we observe, first, that man, having once transgressed the law of God, could never afterwards be justified by obedience to it. The law denounced a curse against transgressors, but made no provision for their restoration to the Divine favour. It made no mention of repentance or amendment; it spake nothing of pardoning mercy; it simply required obedience, and inflicted the penalty of death on the disobedient. From that time “there could not be any law given whereby we might have life; for if there could, God tells us, that verily righteousness should have been by the law.” If therefore man ever was to be saved at all, there was a necessity that some other plan should be devised, whereby the law should take its course and yet the trangressor be rescued from condemnation. This could not be done unless a proper substitute for man could be found, who should at once satisfy all the demands of law and justice, and bring in a righteousness that should be transferable to man for his justification before God. Hence, in the next place, arose a further necessity for the death of Christ, namely, that there was none other found in the whole creation, who was capable of undertaking so great a work. As for “the blood of bulls and of goats, it was not possible that that could take away sin:” “nor could any man redeem his brother,” or even himself. If an angel, or all the angels of heaven, had attempted it, they must have failed: for in the very first instance they must have suffered eternal death. This was the penalty due to sin; and if it had been inflicted on them, they must have been in the state of the fallen angels to all eternity, seeing that there never would come a time, when it could be said, that the law was fully satisfied. Besides, their obedience to the law, even supposing it to have been meritorious in the sight of God (which it could not be, because, “after having done all that was commanded them, they would be only unprofitable servants”), they could merit only for themselves: the righteousness of a mere creature could never have been so excellent as to deserve eternal happiness and glory for a sinful world. We do not indeed presume to limit God, and to say what he might or might not have done, if he had pleased. But according to the light given us in the Scripture we are warranted to say, that, if any lesser sacrifice would have answered all the purposes of his glory and of man’s salvation, he never would have sent “the man that was his fellow.” He would not have given his Son out of his bosom to die for us, if the death of a mere creature would have sufficed. This leads us to notice a further ground of Christ’s sacrifice, which was, that in it there was a sufficiency for the salvation of the whole world. Christ being God as well as man, there was an infinite value in his sufferings; his sufferings for a time were equivalent to the sufferings of the whole world to all eternity. There was also an infinite value in his obedience; so that it could merit, not for himself only, but for others, yea, for all the myriads of sinners who should trust in it. The penalty of the law being inflicted on him, Divine justice was satisfied; and scope was opened for the exercise of mercy. The sinner’s debt being paid, the sinner could be discharged in perfect consistency with God’s truth and holiness.

Hence then it was that “help was laid upon One so mighty;” and that such a condition was imposed upon him.
As to what is said of the Father “making his soul an offering,” the words may be translated either in the second or the third person: if in the second, they relate to the Father’s laying of our iniquities upon his Son; if in the third (as they are in the marginal translation, which we rather prefer), they relate to Christ’s voluntarily making himself an offering.

But in addition to what we have spoken concerning the nature and necessity of the condition imposed on Christ, it will be proper that we state, in few words, what the condition itself implied. It implied, that there is no salvation but by the blood of Christ. It has before been observed that such a condition would never have been imposed, if man could have been saved by any other means: and this is confirmed by that express declaration of the Apostle, “There is no other name given under heaven, whereby we can be saved, but the name of Jesus Christ.” It implied further, that every sinner must actually present, as it were, to God the blood of Christ, as his only plea for mercy and acceptance. He must put his hand on the head of his offering, confessing his desert of death, renouncing every self-righteous hope, and trusting simply in the sacrifice once made upon the cross. Lastly, it implied, that this one offering, thus presented, shall be available for the very chief of sinners. God’s end in sending his Son was, not only to save man, but to glorify himself in man’s salvation. It is true, that all his perfections are glorified in the salvation of the most righteous: but the efficacy of this atonement, together with God’s love in providing, and his mercy in accepting it, are more conspicuous, in proportion as those interested in it are redeemed from deeper condemnation. To have imposed such a condition for the purpose of saving a few only of the more worthy characters, would have given us reason to apprehend, either that the mercy of God was very limited, or that there was not a sufficiency in the Redeemer’s merits for the redemption of more atrocious sinners. But as these apprehensions are false and groundless, we may consider the very condition itself as importing, that the offering of Christ should be accepted for all that would trust in it.

Such was the condition imposed on God’s only dear Son, when he undertook to mediate for fallen man: “He must make his own soul an offering for sin,” and die in the stead of those whom he would redeem.
The benefit arising from his performance of that condition is seen in,

II.

The promises suspended on it—

Those specified in my text refer to three things; the furtherance of man’s welfare; the advancement of Christ’s glory; and the accomplishment of the Father’s eternal purposes.

The furtherance of man’s welfare entirely depended on Christ’s performance of this condition. He could never have “seen a seed,” nor could one of all the human race ever have been saved, without it. Our Lord himself both confirms and illustrates this by a beautiful comparison. “Verily, verily, I say unto you, Except a corn of wheat fall into the ground, and die, it abideth alone: but, if it die, it bringeth forth much fruit [Note: João 12:24.].” But by dying he was to obtain a people whom he was to have for ever as his “purchased possession.” It had been foretold respecting him that “a seed should serve him; that all the ends of the earth should remember themselves and turn unto him; and that they should be counted to him for a generation [Note: Salmos 22:27; Salmos 22:30.].” By conversion they were to stand related to him as his children, as being begotten by his word and Spirit, and as receiving through him a heavenly inheritance. These he was to “see.” And behold, while he was yet in the very act of offering himself, he did see the earnest and first-fruits of his future harvest: in the very hour of death he converted the dying thief, and took him that very day to dwell with him in Paradise, as a monument of his victorious grace, and of his redeeming love. Nor had he long poured out his soul, when lo, another convert was born to God! No sooner did the Centurion, who had been ordered to superintend the execution, behold the manner of his death, and the signs and wonders that attended it, than he exclaimed, “Truly this was a righteous man, this was the Son of God!” In the space of a few days thousands confessed his power, and through the operation of his Spirit, became sons and daughters of the Lord Almighty. Soon the handful of corn cast on the top of the mountains sprang up like the piles of grass for number, and the cedars of Lebanon for strength [Note: Salmos 72:16.]. Even to the present hour his family is increasing in every quarter of the globe: and soon the time shall arrive, when “a nation shall be born in a day,” and that word of his shall be literally fulfilled, “I, if I be lifted up, will draw all men unto me.” And when all the number of his elect shall have been gathered to him in successive ages, he will come and summon them all into his presence, that he may rejoice in them, and they in him, for ever and ever.

The advancement of his own glory was to be another fruit of the accomplishment of his engagements: “He shall prolong his days.” This cannot relate to him as God, seeing that his divine nature necessarily exists in one unsuccessive eternity. But as man and as Mediator, he was to “prolong his days” in a state of glorious advancement, as a reward for terminating his days on earth under such circumstances of humiliation and abasement. This also had been foretold in the inspired volume; “he shall live; his name shall endure forever; his name shall be continued as long as the sun; and men shall be blessed in him; all nations shall call him blessed [Note: Salmos 72:15; Salmos 72:17.].” Again, in another Psalm, “Thou preventest him with the blessings of goodness; thou settest a crown of pure gold upon his head. He asked life of thee, and thou gavest it him, even length of days for ever and ever [Note: Salmos 21:1.].” Accordingly, in spite of the stone, the seal, the watch, he rose triumphant, and ascended up far above all principalities and powers, and sat down at the right hand of the Majesty on high. There shall he remain seated on his glorious throne, the one source of blessedness to all his creatures, till he shall come in the clouds of heaven, and take them to himself, that they may be one fold under one Shepherd for evermore. But all this glory was conditionally promised: he was first to become “obedient unto death, even the death of the cross; and then he was to be highly exalted, and to have a name given him above every name, that at the name of Jesus every knee should bow, and every tongue should confess that Jesus Christ was Lord, to the glory of God the Father [Note: Filipenses 2:8.].”

The accomplishment of his Father’s eternal purposes was to be yet a further part of his reward: “The pleasure of the Lord was to prosper in his hands.” The pleasure of Jehovah, yea, his chief delight, is to save sinners. This was the end he proposed to himself in his eternal counsels, when he entered into covenant with his dear Son. He has given proof of this, in that he has sworn, “he has no pleasure in the death of a sinner, but rather that he should turn from his wickedness and live.” “He willeth that all should be saved and come to the acknowledgment of the truth:” and, with respect to his elect, “it is his good pleasure absolutely to give them the kingdom [Note: Lucas 12:32.].” Nor, if we would entreat him to convert and save our souls, can we use any more suitable expressions than those of the Apostle, who prays, “that he would fulfil in us all the good pleasure of his goodness [Note: 2 Tessalonicenses 1:11.].” But his sending of his Son, in order “that whosoever believeth in him might not perish, but have eternal life,” is such an evidence of his love to sinners, as supersedes the necessity of any other proof, and must fill the universe with everlasting wonder and astonishment.

Now, as before the incarnation of Christ, the salvation of men was effected by the Father, so, since the coming of Christ, it has been carried on more immediately by the Son. During the first four thousand years of the world the work of conversion went on but slowly; there were few, very few, who experienced the saving efficacy of divine grace. But, when the office of rescuing sinners from the power of Satan came to be devolved on Jesus, then, according to the stipulation in the text, “the pleasure of the Lord was to prosper in his hands.” And how marvellously has it prospered, notwithstanding all the opposition of men and devils! There is not a day, an hour, a moment, wherein he is not beholding with joy the success of his endeavours: the ignorant are enlightened, the weak established, the doubting comforted, and all the hosts of the redeemed prepared for glory: nor shall his success be ever interrupted. To the latest period of time he shall go forth conquering, and to conquer, till all his enemies be put under his feet, and all his ransomed ones be seated on thrones of glory.

And now what should we learn from this subject? Surely we must see in it,
1.

How difficult a work is the salvation of man!

Was there no other way whereby it could be effected? Could there be no remission without shedding of blood? And must that blood be the blood of God’s only Son? Must he take our nature and offer himself without spot to God, before our peace could be made, or a way be opened for our restoration to happiness! Go, then, ye careless ones, who think all anxiety about the soul superfluous; go read the terms of this covenant; and see whether the salvation of man be so easy to be effected as you have hitherto imagined: see what a stupendous effort of wisdom and love was necessary before there was even a possibility for one of us to be saved! and, if such exertions were necessary on the part of the Father and of Christ, do ye suppose that there is no occasion for exertion on your part? Did Christ purchase for you not merely an exemption from death and hell, but also from all solicitude about your eternal interests? — — — Yea, rather, do not his labours for you shew how you ought to labour for yourselves! Awake, then, from your slumbers, and work out your salvation with fear and trembling. You feel the need of labouring for the bread that perisheth; begin then to labour in good earnest for that which endureth to everlasting life, which the Son of man will give you.

2. Next observe, How wonderful was the love of Christ in undertaking such things for the effecting of your salvation!

When God declared that he had no pleasure in sacrifices and burnt-offerings, and that he must have a far nobler sacrifice than that of beasts to satisfy the demands of his justice, the Saviour instantly undertook for us, saying, “Lo, I come to do thy will, O God; I delight to do thy will, however painful the consequences of it may be to myself; yea, thy law is within my heart.” He perfectly knew what it was to make his soul an offering for sin: he did not undertake it hastily, or without being apprised of the full extent of his engagements: but, foreseeing all the shame and misery that he must endure for our redemption, he undertook to effect it; nor ever receded, till he had accomplished all that was needful for it. Never can we sufficiently admire this astonishing love. O let us fix our minds upon it, and labour, if possible, to comprehend its heights and depths! Though “it passes the knowledge” of men and angels, yet shall our meditations on it be sweet, and our sense of it an antepast of heaven itself.

3. Lastly, How cheerfully should we submit to any conditions for his glory, who submitted to such conditions for our good!

What is it that our God requires of us? It is simply this; that we should repent, believe, obey. And shall such conditions appear hard? If God had required that, in order to our final happiness, every one of us should endure the miseries of hell a thousand years, we ought to have embraced his offers of salvation with gratitude and joy; for, what are a thousand years in comparison of eternity? But when he only enjoins us to repent of those iniquities, for which the Saviour died; and to believe in him, whom the Father has set forth for a propitiation; and to obey his precepts, which are holy, just, and good; shall these injunctions be thought grievous? Shall we turn our back upon him, saying, “If I cannot be saved without all this trouble, I will not be saved at all?” Well indeed might Jesus, when the conditions of our salvation were proposed to him, have replied, “No; if man cannot be saved on lower terms than these, let him perish. But what lower terms could we wish for? Yea, what is there in all our duties, which does not tend even to our present happiness? Let us then embrace the Gospel with all thankfulness: and let us cheerfully comply with all that God has required of us, knowing assuredly that he is faithful who hath promised, and that our labour shall not be in vain in the Lord.